#duru

...belki de benim hikâyemin başlangıcıydı.

I just returned to our little, temporary camp, only to find it empty. EVERYBODY was gone. It struck me as a little weird, especially when Aewlir and Gologkokan emerged from a completly different direction then I did, about ten heartbeats after me. There was no way that they could have snuck past me and reach the camp that fast. Especially conidering how buisy they had been when I saw them.

Gologkokan just looked at me and asked where everybody was. I told him that we would know, if he hadn't been so buisy snogging MY PET. He then hit me in the stomach, (damn that shit hurt!) and asked what kind of fucking piss I was talking.

I screamed at him about what I had seen and Aewlir chimed in and screeched that that could not have been true, because her and Gologkokan left the group about half a mile down the road, becuase Aewlir heard her mother scream and thought she saw something move through the shadows of the trees. Her and the big guy then went to check if her naneth was in danger. They saw glimpses of her a few times, but then reached a cliff that Aewlir's ma could not have climbed and decided to turn back, to get the group to help. Gologkokan also confirmed that there had been no snogging and I should better shut my mouth about that to the others. Because they were just friends. All right *rolls eyes and growles*... he should better not see my last post.

Pa, Dagam and Lurauga came back next. Apperantly they thought I had screamed and went after that, a few moments after I left. They also came from a completly differnt direction too. Pa had an answer to our confusion pretty quickly.

The fucking necromacer had used illusions to lure us all away from the camp, so he and Duru could escape again and continue their journey east. That was also why his shield had beem so sucky: he had prepared at least four different illusions at the same time. Pa said he was very dangerous and we would need a big raid group to stop him. Maybe even grandma.

Does the Witch Doctor in Africa countries make Kabbalistic Pacts with the Devil like in Haitian Voodoo and Jamaican Obeah?

They most certainly do not make Kabbalistic Pacts with the Devil which is a Judeo Christian Islamic concept, which they were not, African priest and priestess doubled as healers both spiritual and physical , they understand there is a duality in nature as in the spiritual worlds one can tap into , eg Horus cannot exist without his polar opposite Set.

Now that said there are areas where both the Christian concepts became entwined with African religious concepts as in the cross roads and Papa Legba.

Because slave owners were worried about potential rebellion, they often separated enslaved people from the same area.

By mixing people from different regions and language groups, they could use the communication barrier to discourage or even prevent revolt. However, many of the deities were similar, and so enslaved people from different parts of Africa soon found commonalities in their spiritual beliefs and practices, which they were forced to keep hidden.

Papa Legba soon found a home in the religious structures of enslaved people in Haiti and the Caribbean, as well as in the American colonies. Author Denise Alvarado says Legba:

...stands at a spiritual crossroads and grants or denies permission to speak with the spirits of Guinee, and is believed to speak all human languages. He is always the first, and the last spirit invoked in any ceremony because his permission is needed for any communication between mortals and the loa—he opens and closes the doorway to the spirit world.

Over time, after African syncretic practices blended with Catholicism in the new world, Legba became associated with several saints, including Saint Peter, Saint Anthony, and Saint Lazarus.

In the Haitian religion of Vodou, Legba is seen as the intermediary between mortal men and the loa, or lwa. The loa are a group of spirits responsible for various aspects of daily life, and they are the children of a supreme creator, Bondye. They are divided into families, such as the Ghede and Ogou, and practitioners develop relationships with them through offerings, petitions, and prayers. Often, Papa Legba is the one who carries these prayers to the loa.

Note the cross roads would later become associated with the devil in this religious synchronism.

Statue of Legba as fertility god. Atlantide Phototravel / Getty Images Plus

Legba has evolved in numerous ways from his origins in Africa, where he is sometimes viewed as a fertility god or a trickster; he many be depicted as both male and female, sometimes with a large erect phallus. In other areas, he is a protector of children or a healer, and can grant forgiveness for crimes against others. Variants of Legba exist in many places including Brazil, Trinidad, and Cuba.

Papa Legba appears in many forms in New Orleans Voodoo and Haitian Vodou. He is typically depicted as an older man, sometimes wearing a straw hat or old tattered clothing, walking with a cane, and accompanied by a dog. He's associated with the colors black and red.

Legba is strongly associated with crossroads magic, and is referenced in a number of early twentieth-century blues tunes from the area of the Mississippi Delta. Famed bluesman Robert Johnson is said to have met a spirit at the crossroads, and offered him his soul in exchange for musical success. Although eventually the story was twisted to say Johnson met the Devil, musical folklorists believe that tale is rooted in racist ideology; instead, Johnson met Legba at the crossroads, where he had gone seeking guidance and wisdom.

Papa Legba is a master communicator, who is said to speak the languages of all human beings; he then translates petitions and delivers them to the loa. He is a teacher and warrior, but also a trickster deity. Legba is a remover of obstacles, and can be consulted to help find new, positive opportunities, thanks to his ability to open doors and new roads

Legba represents a West African and Caribbean Voodoo god. This god has many different names depending on the region in which he is worshipped is most commonly known in Haiti as Papa Legba. Papa Legba serves as the guardian of the Poto Mitan--the center of power and support in the home. Additionally, he allows for communication between humans and the spirit world. According to West African Voodoo practices, spirits of the dead are not able to inhabit one's body unless permitted by Papa Legba. The symbol for Legba typically has a red background, one of his representative colors. The symbol includes several keys which signify Legba's control over communications and forms of passage, including locks, gates, and passageways;it also includes a cane, as Papa Legba is generally depicted as an old and feeble man in the Haitian religion. There are many chants to summon Papa Legba, one of which is: Papa Legba, Open the gate for me/Atibon Legba, Open the gate for me/Open the gate for me/Papa that I may pass/When I return I will thank the Lwa.

GYE NYAME - Supremacy of God

Gye Nyame, meaning “except for God,” symbolizes God’s omnipotence through the knowledge that people should not fear anything except for God. Another interpretation of “except for God” is that no one has seen the beginning of all creations, nor will anyone live to see the end, except for God. Gye Nyame indicates the recognition of the supremacy of God over all beings, and therefore is the one that is feared and revered by all. This is one of the many Adinkra symbols of West Africa, Ghana, and is used by the Akan people in various decorations, clothing, and artwork. Some say that the symbol represents a spiral galaxy, or two hands with different gestures that refer to God being supreme to the simplistic ideals of male and female identifications that are used today. The use of this symbol by the Akan people suggests that the Akan had a highly advanced writing language that transmitted religious and cultural concepts, and also might have had a somewhat extensive knowledge of astronomy, which shows their intellect and indicates that the Akan were a more advanced civilization.

Nkisi Sarabanda, symbolizing the signature of the spirit, is a representation of a bakongo cosmogram. This symbol portrays how the Congo-angolan people viewed the interaction between the spiritual and material world, or in other words between the living and the dead;the Congo-angolan people believe that these worlds are inherently intertwined. An Nkisi is a spiritual object used for worship purposes, and have been found in places where enslaved Africans have lived in, such as in the plantation homes. Nkisis show the development of African American culture in how they are essentially African objects, but are constructed through American materials. This also reveals an aspect of the melting pot of African and American culture. Sarabanda just connotes "the highest spirit". Part of the symbol takes the form of a cross, because the Congolese had an inclination towards Christianity. Communication appears to take place at the center of the cross, where the worlds intersect, and it was believed that spirits sat at the center of the sign. The arrows represent the four winds of the universe, and the symbol as a whole resembles the form of a spiral galaxy;this indicates their interest in astronomy and affinity towards nature.

Nsoromma, meaning "children of the heavens" or "star," symbolizes the guardianship of God and how he watches over all beings. It is one of the many Adinkra symbols that the Ghanaian people have lived by. The protection of God is constant, like the stars in the universe. The stars also embody light, with the vision of light slicing through darkness as a savior, or protector. The symbol indicates the existence of the spiritual world, in which our ancestors and past families exist and watch over us, creating a feeling of safety and wholeness. Nsoromma expresses the message to live life to its fullest knowing that you are supported and strengthened by God.

Divinity of Mother Earth

Asase Ye Duru—literally meaning “the earth has no weight”—is a symbol that represents power, providence and divinity. The symbol is one of many adinkras, or depictions of important concepts created by the Akan peoples of Ghana. Asase Ye Duru emphasizes the importance of the Earth and its preservation. People must respect and nurture the Earth, and should never act in ways that might directly or indirectly harm the Earth. The significance of the Earth to the people of Ghana is evident in the following proverbs: Tumi nyina ne asase, meaning All power emanates from the earth; and Asase ye duru sen epo, meaning The earth is heavier than the sea. The African Burial Ground honors these principles, as it surrounds itself with natural resources and emphasizes the cohesion of death and nature.